Bhagavad Gita : Chapter 18

Arjuna:
Krishna, I would like to know separately the true meaning of Sanyas and of Tyaga.

Krishna:
Sanyas, the learned say, is the giving up of all actions prescribed for getting desired things. However, other experts say, tyaga is giving up of expectation of results of all actions.

Some say that all actions are harmful and should be avoided, while others say that actions like sacrifice, offering, and penance should not be given up.

My decision regarding it is thus: tyaga is of different types. Sacrifice, giving, and penance should never be given up; they should definitely be carried out.

These actions serve to purify the mind. Even these actions should be done without attachment and without expectations, this is my firm conviction.

Giving up the obligatory duties is not correct. Giving them up because of ignorance is what would be called tamasic.

If an action is shunned because it is difficult, or because of fear that it may be tiring, then it would be rajasic and is of no good.

If the obligatory duties are done, because of conviction that they are to be done, without attachment and worry about result, it will be considered satvic.

A satvic wise tyagi, who has got over all his doubts, does not resent unpleasant actions, nor is he attached to pleasant ones.

It is not possible for any living creature to give up actions altogether. He who has renounced expectations of results is what is meant by tyagi.

Pleasant, unpleasant and mixed, are the three results of action in the hereafter for those other than tyagis. For a tyagi it is never so.

The causes of action are these five, I tell you; they are described as necessary concomitants for all actions, in the Sankhya philosophy,which has gone deeply into these things: site, agent, various instruments, different kinds of movements, and fifthly chance.

Whatever one does, bodily, oral or mental, lawful or unlawful, has these five for their cause. When it is so, if anybody considers the unattached self to be acting, such an untrained foolish man does not know the truth.

He who is not conscious of himself as the agent, and whose mind is not affected by self-interest, does not actually kill, and is not accountable for it, even if he destroys the whole world.

Knowledge, subject of knowledge, and the knower, are the threefold stimulus to action. Instrument, object of action and the person who acts constitute action.

Knowledge, action and the performer are also of three types, in the scheme of classification of Sankhya philosophy, and they are as follows.

That knowledge, which sees the one eternal principle in all beings,undivided in what appears divided, is satvic.

That knowledge, which sees the many different souls in beings, as separate, is rajasic.

The knowledge, trivial and superficial, which is stuck unreasonably in one thing as if it is the all, is tamasic.

Satvic action is that which is obligatory, done without attachment,without longing or revulsion, and without expectation of rewards.

That action done with great exertion, for the sake of rewards, or for pride, is rajasic.

The action done without any regard of consequences,capacity, loss, and harm to others, undertaken out of ignorance, is tamasic.

In addition, a satvic performer is he, who is energetic and enthusiastic, unmoved in success and failure, without attachments, and does not glorify himself.

The rajasic is ambitious, violent, unclean,seeks rewards of actions, and prone to cycles of jubilation and frustration.

The tamasic is careless, crude, boastful, obstinate,revengeful, indolent, depressed, and procrastinating.

In the same way, it is possible to classify judgment and perseverance into three types, which I shall fully describe:

The judgment is satvic, which discriminates between action, inaction,between right and wrong actions, and between what liberates, and what binds.

Rajasic does not see properly the difference between duty and its opposite, between what should be done and what should not be done.

The tamasic in his ignorance sees all perversely, mistaking wrong for right.

That perseverance, which sustains all actions, of the mind, body or the sense organs, in unfailing practice of yogic principles, is satvic.

Perseverance with which all family duties, enjoyments and wealth are pursued, all the time prepossessed with results, is rajasic.

That perseverance is tamasic, which inclines a man of low intelligence continuously to sleep, fear, sadness, depression, and intoxication.

Now I shall tell you about happiness, which also can be of three kinds.
Satvic happiness is such as with practice becomes enjoyable, and ends all sorrows. Seemingly like poison in the beginning, this happiness,coming from purity of mind, becomes like nectar in the end.

What is like nectar in the beginning, due to the sensuousness of objects, turns to poison, in the case of rajasic happiness.

That kind of happiness is tamasic, which comes from lethargy and sleep, and which is like poison, in the beginning as well as in the end.

There is indeed no living being that is devoid of these properties of nature, on earth or among gods in heaven.

Duties are distributed among brahmins, kshatriyas, vaishyas, and shudras, according to their natural qualities.

Physical and mental restraint, cleanliness, patience, straightforwardness, knowledge of theory and practice, are the natural qualities of a Brahmin, determining his actions.

Valour, vigor, endurance, skill, not running away from battle, are a Kshatriya's natural qualities.

Farming, cattle breeding, and trade are the natural qualities of vaishyas, and assisting others is a shudra's natural quality.

Adhering to one's own duties, man gets success; I shall tell you how one succeeds by doing his duty.

Man achieves success by worshipping that from which all these actions originate and which pervades all this.

One's own duty, even when defective, is better than another's, though well done. No one will incur sin by doing what is dictated by one's character.

You should never give up the work, suited to your nature, even if it has faults. All ventures are accompanied by faults, just as fire is accompanied by smoke.

He, who has no attachments, who is his own master, and who has no longings, attains the ultimate liberation from the bonds of action by renunciation.

Listen to ME, briefly I shall tell you how a liberated man attains oneness with the universal soul, in which is centered all supreme knowledge.

He is ready for oneness with Brahma, who is possessed of a pure mind, perseveres in self-control, is not attached to sensual pleasures, has overcome longing and revulsion, loves solitude, eats lightly, restrains bodily, oral and mental activities, practices continuously introspection, finds no pleasure in material things, is devoid of egoism, strong-handedness, pride, passion, temper, greediness, and remains unselfish and calm.

Realizing his identity with Brahma, and always cheerful, he has no occasion to be sorry or to long for anything.

Considering all beings as equal, he attains the highest kind of devotion to Me. With that devotion, he understands what and how much I am, and knowing Me in full, enters the next, ultimate state.

He who always does, with full faith in Me, all one's work, attains the eternal unchanging state, by My grace.

Mentally leaving all your actions in My hands, and practicing the yoga of introspection, think always of Me.

With Me always in your mind, you will overcome by My grace all difficulties. However, if, out of egoism, you do not listen to Me, you will be the loser.

In addition, if you, out of egoism, think that you will not fight, it is a futile attempt; nature will force you.

Bound by your natural propensities to act, you will helplessly do what out of ignorance you do not want to do.

God resides in the hearts of all beings, propelling, by His magical power, all beings round and round as if seated in a revolving wheel.

Arjuna, seek refuge in Him alone whole-heartedly. By His grace, you will reach the ultimate state of eternal peace.

Thus, I have given you the secret knowledge beyond all secrets.Please examine it fully and then do as you consider right.

Listen to My final word on this greatest secret. I am again saying this, for your good, because you are very dear to Me.

Think of Me, be devoted to Me, worship Me, and prostrate before Me.You will certainly come to Me, I promise you. I love you very much. Forget all duties and come to Me for refuge; I will deliver you from all sins.

This should not be told to anybody who has no discipline, who has no devotion to Me, or who does not want to hear and is averse to Me.

He however, who tells this great secret among My devotees, will grow in his devotion to Me and will come to Me, no doubt about it.

There is not, and never will be, among all men anybody who has served Me more than him, and in this world nobody would be dearer to Me.

In addition, I will consider whoever studies this conversation of ours about duty, as having worshipped Me with a sacrifice of knowledge.

He too who will listen to this attentively and with no ill feeling, will go to the happy worlds of the pious.

Arjuna, have you listened to all this attentively? Is your ignorance,born out of delusion, dispelled?

Arjuna:
All delusion is gone. By your grace, I have got back my memory.
I have no more doubts. I will do as you say.

[The narrator Sanjaya concludes:
Thus, I heard the hair-raising wonderful dialogue between Krishna and Arjuna. By the grace of Vyasa, I heard this secret yoga from Krishna, the master yogi himself, describing it in person.

Recalling repeatedly that wonderful form of Krishna, great is my wonder, and I continue to feel great joy! Where there is Krishna, the great yogi, and Arjuna the great archer, there is bound to be glory, victory, prosperity, nobility,righteousness, I am convinced!]